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Home , Gajalakshmi, Matha, Vasudeva, Vishnu

Orissa Review June - 2004

Vaisnavism Under the Rule of the

Dr. C.B. Patel

ollowing the famous South Indian Srikakulam district, Devarashtra with F expedition of , several small Yellamachili of Visakhapatna district and principalities rose into prominence in South Pistapura has been identified with Pithapuram , 1. Mahendra of South Kosala, of Godavari district. Dr. Sahu opines that even 2.Vyaghraraja of Mahakantara, 3. Mantaraja after the Southern expedition, suzerainty of of Korala, 4.Mahendra of Pistapura, Samudragupta did not extend over South- 5.Swamidatta of Kottura, Eastern India and therefore 6. Damana of Erandapalla, the claim of Allahabad Pillar 7. Visnugupta of Kanchi, Inscription be regarded as 8. Nilaraja of Avamukta, exaggeration. In fact, it was 9. Hastivarman of Vengi, a brilliant military raid 10. of Palakka, without any permanent 11. of Debarastra, impact. Immediately after the 12.Dhananjaya of retreat of Samudragupta, the Kusasthalapura were known South Indian potentates to have been defeated by became independent and Samudragupta as per the carved out their own description of Allahabad kingdoms. Pillar Inscription of Samudragupta. Of these the At this juncture, the 1st, 6th and 11th kings were Matharas rose to power in ruling over various parts of the coastal belt of Orissa Kosala and Kalinga. Korala with epicentre in and around has been identified as Kulada Mahendragiri and the Nalas in Ghumsar area. Kalinga rose to power in Bastar- was then divided into four Koraput and Kalahandi principalities viz. Kottura, region. The Mathara rule Erandapalla, Devarastra and Visnu, Jeypur Musuem, Koraput District, ended by about 498 A.D. Pistapura. Kottura has been Circa 9th century A.D. after the rise of early identified with modern Kathoor about 12kms Gangas. The Nalas carved out a vast kingdom to the south of Mahendra hill. Erandapalla has in the South Kosala area and ruled from 300- been identified with modern Erandapalli of 740 A.D. in the upper Mahanadi and upper

97 Orissa Review June - 2004

Godavari valley. They began their rule from prior to his days is almost shrouded in Puskari i.e modern Podagada in Koraput district obscurity. Learned scholar late S.C.Behera adjacent to Gajapati area in about 290 A.D. believes that after Samudragupta’s invasion Sisuka, the 1st ruler of the dynasty had a long Vaisnavism received its momentum under royal rule upto 330 A.D. during which he extended patronage and the Matharas in Kalinga and the his kingdom in the Vindhyan and Southern Nalas in Western Orissa (i.e. South Kosala Kosala regions. Prithvivyaghra (700-740 A.D), area) were known to have marshalled the cause the last early or imperial ruled from Rajim of the faith in 4th/5th century A.D. Dr. H.C. area in present Chhatisgarh region. For another Das also supports this contention and 160 years, the Nalas were not known but speculating about its antiquity he is inclined to surprisingly from epigraphic record we came suggest that “this religion might have spread to know that one in this land from the 1st phase Bhimasenadeva, claiming of its reflection”. In fact, descent from the Nala family as Vaisnavism appears to have a ruling over Ganjam and hoary beginning in this part as Gajapati districts in the is indirectly indicated by the beginning of 10th century A.D. vast mass of legendary The history of the Nalas accounts. The from the 2nd half of the 8th episode suggests its origin in century A.D. upto the beginning tribal society in an unknown of 10th century A.D. is shrouded Hill, perhaps, located in mystery. The descendants of some where in the eternal Prithvivyaghra might have been Vindhyan range, the cradle of ruling over part of ancient the Nalas of South Kosala. Nieadha country as petty “ was the primordial political powers during this in the beginning and the period. Due to paucity of predominance of in evidences, we are not in a Vaisnavism appears to be a position to connect the lineage later development.” H.Kulke of Bhimasenadeva who believes that perhaps was the most famous Hinduized appeared and ruled over Visnu, Singapur, Jajpur District, Ganjam region in the beginning Circa 11th century A.D. tribal deity and Orissa seemed of 10th century A.D. with the early Nalas. to have been deeply influenced Therefore, we place him and his royal lineage by the tribal culture. Taking into consideration in the group of later Nalas. the of Jagannath A. Eschmann thinks “it is their being of wood which allows Nala kingdom witnessed the splendid or necessitates the renewal of the Jagannath efflorescence of Vaisnavism. From the images as well as the dominating role which epigraphic statement “Padamulam Krutam the daitas i.e., the priests of tribal origin play Visnou Rajna Sriskandavarmena”, It is in this ritual strongly suggests its being of tribal definitely evident that Nala king Skandavarman origin”. We are inclined to suggest that (C.480-515 A.D.) was an ardent devotee of Vaisnavism had a very early beginning in South Visnu and an active patron of Vaisnavism. The Kosala many centuries before Skandavarman, state of Vaisnavite movement in South Kosala in the early period of the emergence of the tribal

98 Orissa Review June - 2004

Nalas as a ruling power and the exact evidence a devout worshipper of Visnu and a devoted seems to have been lost in course of time. champion of Vaisnavism. From the epigraphic evidence of The meaning of ‘padamula’ of Visnu Podagada stone inscription and Rajim temple which the king established at Puskari and set- inscription it is evident that Vaisnavism which up the inscription just in front of it is not quite revolves round this supreme Visnu had its clear. C.R. Krishnamachary who edited the diverse manifestations at different places of grant translates it as a sanctuary. G.Ramdas Nala kingdom. thinks it to be a place of pilgrimage wherein the foot print of Vishnu was installed. He also The charter of Skandavarman begins with reports of the discovery of a piece of “stone an invocation to about two feet in diameter on which is a slightly “Harina jitam jayati jasyatitvesa gunastutirnhisa deepened impression of a man’s right foot. The Nanu Bhagavaneva Jayam jetavyam chadhijetacha” foot print itself is about 12” long and suggests “Hari was victorious, is victorious, and that it must have been made by a very stalward will be victorious is not that (i.e. appropriate). man”. The worn out foot impression and the For verily the Divine (Hari is himself the eroded stone impressed him that it belonged conquest, the object to be conquered and the to the same age as the epigraph on the rocky conqueror”). This grant records the foundation hill. “Perhaps it was the footprint (Padamula) of a ‘foot print’ (Padamula) of Vishnu and of Vishnu said in the inscription to have been set up by prince Skandavarma”. The relic was donation of certain holding found amidst thick forest three alongwith abundant miles away in northeasterly Bhuridaksina made to the donee direction from Podagada. Chakradrona for worship in the However, we are inclined to temple, by the noble king and suggest that perhaps the foremost scion (Srinalanvay- establishment of Padamula of amuksasa) and son of Vishnu refers to the establishment Bhavadattavarman, with a hope of a Vishnu Vihar or by of obtaining religious merit for the king where the emblem of his father, other ancestors and footprint of Vishnu was the chief mother and desiring welfare for object of veneration. This himself. He also directed that the contention is supported by the proceeds of the holding should internal evidence as well as be entirely utilised for feeding in traditional instances of footprint a satra of , worship in by the especially of ascetics, of the poor Buddhists and Saivas. The and of the destitutes. In line donation of a large holding for the eleven he further declares that maintenance of ascetics and poors “he who will conform to the good in a satra indicates that the path followed by king will for Krisna Visnu from Dharmasala, padamula was nothing but a long find refuge in God Orissa State Museum Vaisnava Vihar. In Buddhist ” (Savasudevasraya- Circa 12th century A.D. Viharas, worship of footprint was mapnuyachhiyram). From these references it also in vogue. At Ranipur Jharial even today is abundantly evident that Skandavarman was we notice a few pairs of footprints worshiped

99 Orissa Review June - 2004 with great veneration. It was known to have Arthapatiraja, elder brother of Skandavarman, been a centre of Saivism and monastic was a stunch Saivite and was known to have activities. N.K.Sahu is inclined to think that donated this village (agrahara) to four donees “the footprint symbolises the dwarf of Kautsasagotra. We notice a Vishnu image of of Vishnu and it appears that the idea of divine similar type at complex incarnation was popular in the Nala Kingdom”. of Umarkot which indicates that Whatever might be the significance it seems also thrived at many places and was popular that the traditions of footprint worship was among people. borrowed from . We visited the The occurrence of Vasudeva () Podagada hill fort and made detailed surface in the epigraph testifies to the prevalence of exploration of the site where the inscribed Vasudeva cult in the Nala domain and its stone slab stands in isolated set-up amidst amalgamation with Vishnu in the Vaishnava jungle ambience, in the one time thriving philosophy. Vasudeva Krishna cult which is imperial city of the Nalas, now deserted and resplendent in Indian sacred literature was a found traces of a structure in the shape of very popular creed through the ages. In the brickbats, stone slabs, parts of pillars and he is described principally as the architectural projections together with the invincible fighter god, a guide and a philsopher. outline of a temple where the footprint seemed Skandavarman an invincible warrior of his age to have been lodged. We discovered a stone was a worshipper of Vasudeva who appears image of Hanumana in the right corner of the majestic hill fort which indicates that the to have been inspired by his personality. The incarnation of and his worship together creed also seemed to have popular appeal in with Hanumana was in vogue in Nala kingdom. Nala kingdom. G. Ramdas conducted a trial digging at Under Skandavarman the Nala kingdom Kesaribeda near the find spot of the Kesaribeda extended almost over the entire traditional grant of Arthapatiraja in 1944 and traced out a South Kosala region wherein of late relics of rectangular structure 8’x4’ and built up walls Vaishnava pantheon have been traced out at 2 feet thick with bricks of 18” x 8”-2” size. many places, some of which, on stylistic His report further says, “the wall now standing ground, could be assigned to this epoch. In are about 2'6" vertical on a floor paved with course of our exploration we have discovered the same kind of bricks. The entrance into this a number of Vishnu figures at Saintala and room is in the eastern wall. Opposite to this Sauntpur in Bolangir district together with entrance is a beautiful carved image of Vishnu ancient bricks, pottery, structural remains and standing two feet high on the pedestal cut on other vestiges ascribable to Nala age. the middle of an obelisk 6' high”. The image is Vaishnavi, the counterpart of Vishnu also six-armed. “In the upper right hand is the finds representation in the sculptural art of this while on the upper left hand the Sankha. The region at places like Belkhandi in Kalahandi lower right hand rests on the sword that hung district. Thus Vaishnavism with a rich pantheon from a belt round the waist. The lower left hand and synthesis of other allied cults had a rests with the palm upwards on the top of the spectacular growth and development enjoying vertically standing ”. He assigns an popular support and princely protection. If the ancient date for this Vishnu figure. From this it institution of Padamula of Vishnu be accepted is evident that Vaishnavism flourished side by to represent a Vaishnava vihar () then side together with other religions. it can be said that some sort of Vaishnavite

100 Orissa Review June - 2004 monastic order had also made its appearance of Vishnu Himself in his manifold mysterious under Skandavarman. We are also inclined to aspects. The Narayana image of Badrinarayana suggest that the invocatory phraseology “Hari temple of this place furnishes evidence of is himself the conquered and the conqueror” synthesis of Narayana the primordial deity and that finds place in the beginning of the Vishnu the supreme God. The inscription marked with some sort of heroic motif represented in this rich Vaishnava centre, and military accent, perhaps reflects the suggests that by this time, the worship of dichotomic chivalrous and religious with Vishnu became popular and the personality of Skandavarman, the great and motif became almost an inseparable part of invincible warrior of his age, who appeared temple architecture. The beautiful Vishnu to have been inspired by the versatile charisma images of Saintala together with the ruins and of Vishnu and Vasudeva, his personal and state relics of a Vaishnava temple, with the extant deity. His death about C.515 A.D. marked the doorjamb and icons of Vishnu’s incarnation, end of a phase of Vaishnavism in South Kosala. indicate that Saintala was a flourishing centre With the ascendancy of Rajim group of of Vaishnavism. We also find relics of Nalas-Prithviraja (C.585-625), Viruparaja Vaishnava pantheon at Salebhata, and (C.625-660) and Vilasatunga (C.660-700) the Patnagarh in Bolangir district of Orissa, which second phase of Vaishnavism sprouted in Nala on stylistic ground could be assigned to this kingdom of South Kosala with chief age. The Biranchi Narayana image of Salebhata concentration in and around Rajim area amply testifies that the Narayana cult was also comprising parts of the present day adjoining popular. The exquisite Trivikrama figure of region of Sambalpur-Bolangir-Kalahandi Sauntpur suggests the spread of the worship of districts of Orissa as well as, Raipur and Durg Vishnu’s various into the remote districts of Chhatisgarh. The Rajivlochan areas. temple inscription of Vilasatunga starts with a The figures of and Vaishnavi etc. offered to Vishnu. H.L.Sukla opines that found in this area amply reflect that the four-armed Vishnu image holding Sankha, Vaishnavism developed significantly with a Chakra, Gada, Padma etc. found inside the rich and diverse pantheon in the Nala kingdom. Rajivlochan temple belongs to this epoch. He Gradually a process of synthesis of various further states that according to cults and cult icons developed almost at all the eyes of Vishnu resemble a fully blossomed important religious centres as is evident from lotus (Rajiv) and the name of the Vishnu image the congregation of Siva, Vishnu, Lakshmi, of Rajim seems to have derived its name Ardhanarisvara, and figures Rajivlochan from that. In that previous phase in one centre, at places like Saintala, Sauntpur, of Vaishnavism we noticed limited and Baidyanath, Harisankar, Rajim and Belkhandi symbolic representation of Vishnu’s etc. and the process finally seems to have been incarnation. But in sharp contrast, in this phase culminated in the worship of all pervasive Vishnu’s incarnations became diverse and Jagannath in the later period. numerous. In the inscription we find names of , Nrusingha, , and Rama etc. which interestingly had their iconic representation in the temple complex itself, Dr. C.B. Patel is working as Superintendent of Orissa testifying to the popularity of Avatara worship State Museum, .

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